of the Old Testament will be clearer than these of the New for the Passeover represents Christs death clearer than the Bread in the Lords Supper But we must know wherein the clarity of a Sacrament consisteth chiefly to wit not in external signes onely but in the Sacramental word Now are not these words very clear This is my body which is given for you This is my blood which is shed for you There is nothing so plain concerning Christs death in the Passeover Besides it is false that the killing of a Lamb was a clearer signe because many more and obscure ceremonies were added to the killing of the Lamb as also because the breaking of Bread the pouring out of VVine and the receiving of both do most clearly represent the breaking of Christs Body the shedding of his blood and the participation of both VI. In vain do the Pontificians reckon among the Sacraments of the New-Testament Confirmation â—enance Extreme Vnction Ordination of Ministers and Matrimony Three thnigs are required to a Sacrament 1. That it be instituted by God under the Covenant of Grace 2. That it may have an external Symbol ordained by God 3. That the Promise of grace may be annexed to it Now these three belong only to Baptisme and the Lords Supper and not to any of the rest Confirmation is a Popish ceremony in which the Bishop or his Suffragan having asked certain questions of the party baptized concerning the Heads of Religion besmears him with a little oyntment putting a linnen cloth on him not to be removed by the witnesses before the third day and he cuffs him the better to remember the matter and that he may be sufficiently furnished with the holy Ghost against Satans tentations But where in Scripture do we read of the institution of this Sacrament and of its ceremonies where is the Promise We may more truly call this the Popes excrement than a Sacrament and that mark which the Beast puts upon the forehead of his worshippers Rev. 13.16 Therefore impiously do they prefer this Sacrament to Baptism for they teach plainly that Baptism is perfected by it and that in this there is a greatâ—r measure of spiritual gifts than in Baptism and whereas any Priest or Pastor may administer Baptism yea any Lay man or woman Confirmation must onely be performed by the Bishop or his Suffragan Penance is a Sacrament with them in which the sinner having given tryall of his repentance is absolved by the Priest We indeed acknowledge that repentance is enjoyned to sinners and that power of absolving is given to Ministers though they feign a far other penance and absolution as shall appear hereafter But in the mean while there is no outward symbol instituted by God which hath a promise neither can these words I absolve thee be in stead of a symbol as Bellarmine would have it Extream Unction is a Sacrament amongst them in which the Priest having rehearsed some Letanies anointeth the party that is dying with hallowed oyl of the Olive in those parts of the body where the seats of the five Senses are and this he doth after the parties confession and absolution to the end he may recover his health if it be expedient for him and that the remainder of his sins after he hath received the other Sacraments may be wiped away Christ indeed promised his Disciples that the sick on whom they were to lay their hands should recover Mar. 16.18 Iames also commanded that the sick should be anointed after imposing of hands and prayer by the Elders which ceremonies were not Sacraments but voluntary rites joyned with miracles which together with the gifts of miracles are expired Therefore between extreme Unction and this there is no similitude For that I may say nothing of that magical exorcism with which the oyle is hallowed it is certain that in the Apostles time not onely dying people as now in Popery but any also that were sick were anointed Ordination is a Sacrament among them in which the Bishop alone or his Suffragan layeth his hands upon the Minister and delivereth to him with solemn words a Book a Platter a a Pastoral staff c. using also the ceremonies of Unction Shaving and imprints on him an indeleble character to confer Justifying grace Whereby he might rightly use the power of the Keyes Now although Ministers may be ordained by imposition of hands and prayers after the example of the Apostles yet this Imposition is a thing indifferent but for the Popish ceremonies they are partly Jewish as anointing partly Heathenish as shaving expresly forbid Lev. 19 27 Marriage is no Sacrament of the Covenant of grace both because it was instituted before the fall as also bâ—cause it is Common to all that are wiâ—hin and wâ—thout the Covenant yet we deny not but that Marriage is a representation of that spirituall wedlock between Christ and his Church but if for this it were a Sacrament then there should be so many Sacraments as there be Parables and Allegories Hence divers Schoolmen have denyed this to be a Sacrament And in what esteeme it is among the Papists appears by this that they make an irreconcileable war betweene Marriage and Oâ—dination and forbid Marriage in their Clergy as if it were an unclean thing CHAP. XXIII Of Baptisme BAptisme is the first Sacrament of the new Testament in which the Elect being received into the family of God remission of sins and regeneration in Christ's blood and the Holy Ghost are confirmed by the outward sprinkling of water The RULES I. The word Baptisme signifieth a dipping and aspersion or washâ—ng That it signifieth aspersion appears in Mar. 7.4 And when they come from the Market they eat noâ— except they be wâ—shâ—d II. Here are four appellations of Baptisme to be considered â— The Baptisme of water 2. Of light or doctrine 3. Of the Spirit or gifts of the Spirit 4. Of blood or martyrdom III. Christ our Lord is the principal efficient cause but the instrumental is the Minister lawfully called IV. Therefore we hold not that baptism lawfull which is administred by any private man or a woman as in Popery For if in earthly Commonwealths that is not accounted of which a private man doth without command how much lesse can Christ be pleased with such disorder in his Church V. The outward matter is water But for oil salt spittle and other things which Papists joyn to this element belong rather to the profanation than administration of baptism VI The internal matter is Christ with his death buriall and resurrection with other benefits VII It 's external form consisteth partly in actions partly in words VIII The action is the aspersion of water which is used for dipping The dipping in and rising out of the water was a clear symbol of Christs burial and resurrection But because of the weaknesse oâ— Infanâ—s in cold countries we use sprinkling which probably was used by the Apostles when they baptâ—zed
not be taken subjectively but causatively for there is knowledge in us because the soul is the subject of knowledge but this knowledge or performance of spiritual things is not of us or from us for of our selves we cannot think a good thought Again when it iâ— said here that the principle of this knowledge is not in us the meaning is that the priâ—e or chief principle is not in us for that is grace yet the secondary or subordinate principle of knowâ—edge is in us that is the minde Lastly it is said here that this principle is not in us either in act or in possibility we must not conceive that here is meant possibility passive for there is in us a power to receive spirituall knowledg when it is infused or else 〈…〉 stones but here is meant an active possibility for we are noâ— agents but patients in the fâ—â—st act of our conversion so that there is no power not possibility in us to illuminate our own minds or to rectâ—fie our own wil. a Mat. 5 22. b Mat. 13.42 c Luk. 16.28 d 1 Pet 3.19 e Rev 9.1 f Rev. 20.15 g Rev. 21.8 a Esa 66 â—4 b Rom 2.9 * A. R. Therefore all men are bound to obey the moral Law not because it was given by Moses for so the Iews were onely tied to it but as it is the Law of nature * A. R. It is said here that Ignorance is attributed to Christ This cannot be meant properly for it was not fit there should be ignorance in him who came to cure our ignorance And if ignorance be the want of that knowledge which ought to be in us it must needs be sin in whomsoever it is There is a difference between these two phrases not to know and to be ignorant for ignorance is the privation of knowledge which is a habit that was not in him in whom were hid all the treasures of wisdome and knowledge And so Peter Joh. 21. and all the Disciples Ioh. 16. confesse that Christ knew all things But not to know signifieth the suspension of the act of knowledge onely which can be no privation in him that hath the habit To wink is not to be blind for he that winks hath the habit of sight which a blind man wants Again to know in Scripture is sometime to make known as Gen. 22. Now I know that thou fearest me that is I have made it known So not to know is not to make known by the rule of contraries So Christ knew not the last day that is he made it not known or he did not know that day to reveal it So when Christ is said to increase in knowledge is not meant that he was ignorant but that he attained to the knowledge which he had before after another manner than he did before that is experimentaly now habitually before * A. R. The Nativity is of the nature as of the Terminus but of the Person as of the Subject for the Person is begot and so is the Nature this terminative that subjective * A. R. Christs passions were truly satisfactory if 1. We consider the greatness of his love 2. The greatness and multitude of his sufferings 3. The dignity of his Person 4. The holiness of his life * A R. In Christs death the Personal Union was not dissolved This is true and the reason is because the gifts of God are without repentance now the Hypostatical Vnion is the greateâ—t of his gifts which could not be lâ—st without sin and sin could not be in him who came to save sinners its true Christ seems to grant a dereliction when he saith My God my God why hast thou forsaken me But these words do not shew any dâ—reliction or dissolution of the personal union in death for Christ spake them whilst he was alive they onely shew that Christ was left to tread the wine-presse alone and yet he was not alone for the Father is with me saith he Christ was alone and forsaken in respect of Deliverance but not alone nor forsaken in respect of the divine presence and assistance without which he could not have performed that great work of our redemption In that the Father left him in the hands of his enemies and did not deliver him he might be said to forsake him But it may be objected that Christs soul was the medium of the union between the Divinity and Christ body This medium being gone how could the extremes cohere I answer in this union the soul was the medium of congruity not of necessity for the Divinity was united to Christs body in the Virgins womb before the soule was infused or else he could not have been conceiv'd by the Holy Ghost So might the Divinity be united still to the body after the soul was separated The soul indeed being a spirit was a fit medium to unite the Deity to the body but not absolutely necessary * A. R. Christ was subject to the Law that he might free us from the curse of the Law 2. That he might take away from the Iews occasion of calumniating 3. To shew he was the end of the Law 4. That by his example he might invite us to keep the Law * A. R. It is said here that Christ obtained his exaltation by his obedience not by the way of merit It is true that Christ as God cannot merit Nor 2. did he merit the grace of union as man for that was infinitely more than man oâ— Angels could merit Nor 3. did he merit by the act of freewill in his conception that plenitude of grace and knowledge which was infused into him Nor 4. did he merit any thing which was not due to him in respect of the Personal union Yet we may not deâ—y but that he merited whatsoever honour was conferred on him before his death and likewise his exaltation after his resurrection for so the Apostle sheweth that because Christ humbled himself and became obedient to the death of the crosse therefore God exalted him Phil. 2.9 10 11. He shall drink of the brook in the way therefore shall he lift up his head Ps. 107. Therefore S. Austin in Joh tract 104 cals Christs humility the merit of his glory and his glory the reward of his humility This glory then was Christs due both in respect of the personal union and also in respect of merit for why may not a thing â—e due in a double respect a Matth. 3.11 I baptise you with water b Matth. 21.25 The baptisme of Iohn that is all his ministry both of doctrine and baptisme whence was it and Act. 18.25 Appollo knew only the baptisme of Iohn c Act. 1.5 ye shall be baptised with the Holy Ghost Matth. 20.22 d Can ye be baptised with the Baptism whâ—rewith I am baptised * A. R. The outward matter of Baptism is water I will here adde the reasons why water is used in Baptism 1. Because the dipping in water represents Christs death burial
withal our mortification so the rising out of the water is a shadow of his resurrectiâ—n our spiritual vivification 2. Water is a cheap and common element therefore obvious and easily obtained 3. In the beginning the spirit moved on the waters and was the cause of generation so in the baptism of water and the spirit is effected our regeneration 4. Water washeth away the filth of the body so doth baptism the spots of the soul. I will pour upon you clear water and you shall be cleansed from all your iniquities Ezek. 36. by this water Eph. 5. Christ cleanseth his Church 5. Water quencheth the thirst of the body so doth Baptism the thirst of the soul. 6. water cooles the heat of the body so doth baptism the beat of Gods wrath the fire of our lusts 7. Baptism is the Sacrament of illumination Hâ—b 6 4 10.32 Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to illuminate is used for baptising and bapâ—â— sm is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination and the dayes of baptisme weâ—e caâ—led the dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of light Now water is a diapharâ—nt â—ody by which light is transmitted to us so â—s mental illumination by the water of baptiâ—m in which now we are not dipped but besprinkled which is all one for the gâ—fts of the Spirit are expressed by the sprinkling of clear water in Ezekiel and by the sprinkliâ—g of water in the old purifications and by the sprinkling of the Lambs blood in the Passeover to which the Apostle alludes Heb. 10. having our hearts besprinkled from an evill conâ—cience a Mat. 18.15 16 17. If thy brother should trespass against thee go tell him his fault between thee and him alone if he shall hear thee thou hast gained thy brother but if he will not hear thee then take with thee one or two more that in the mouth of one or two witnesses every word may be established and if he shall neglect to hear them tell it unto the Church but if he shall neglect to hear the Church c. b Mat. 7.6 Give not that which is holy unto dogs nor cast your pearls before swine c 1 Cor. 5.5 Let such a man he delivered over to Satan to the destruction of the flâ—sh that the spirit may be saved in the day of the Lord Iesus d 1 Cor. 16.22 If any man love not the Lord Iesus Christ let him be Anathema Maranatha 1 Joh. 5.16 There is a sin unto death I do not say he shall pray for it a Ezech. 36.26 I will give you a new heart and I will put a new spirit in the midst of you and I will take away the heart of stone and will put in you a heart of flâ—sh 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ. b Joh. 3.3 If a man be not born again he cannot see the Kingdom of God c Joh. 6.44 None can come to me except the Father draw him d Joh. 6.45 It is written in the Prophets they shall be all taught of God whosoever theâ—fore haâ—h heard of the Father and hath learned cometh unto me e â—oh 5.25 Verily verily I say unto you the time cometh and now is when the dead shall hear the voice of the Son of God and they that hear it shall live * A. R. The Pelagians absurdly teach that by grace is meant our natural abilities This is true if we take grace in that strict sence as it is used in Scripture for the grace of vocation justification or salvation by Christ which is no part effect or property of nature but altogether different from nature for by nature we are the fons of wrath saith the Apostle But by grace we are saved saiâ—h the same Apostle by grace I am what I am saith he not I but the grace of God with me 1 Cor. 15.10 without me saith Christ you can do nothing What have we which we have not received Of our selves we cannot think a good thought saith Saint Paul Here nature and grace aâ—e distinct yet in a large extent grace may be called natural and nature may be called grace The fiâ—st is plain because whatsoever perfects nature may be called natural and such is grace 2. Whatsoever is in nature as in its subject is natural but so is grace for nature is the subjâ—ct of grace 3. Whatsoever we bring into the world with our nature is called natural Thus sin is natural and hereditary diseases are natural because we bring them with us So Adams original justice is called natural and so are all Angelical perfections because they were created with them So the sannctification of those in Scripture who were sanctified from the womb may be called natural Again nature may he called grace for whatsoever is not of due debt is of grace such is nature and all natural powers and actions for it is of grace that we live move and have our being in God who is the prime and universal cause without Whose influence the second subordinate causes cannot work and therefore â—ven for the actions and faculties of nature as eating drinking sleep life health c. we are bound to give thanks and to beg their continuance and preservation to which duty we are not tied if these be of debt and not of grace But saving grace is distinguished from nature as the garment from the body the one may be lost without the other And so when the Fathers speak of Adam's original justice they say he lost his garment and was stripp'd naked a 1 Tim. 1.19 Holding faith and a good conscience which some having put away coâ—cerning faith have made ship-wrack b Jam. 2.19 Thou believest there is one God thou doest well the Devils also believe tremble This faith then whâ—ch consisteth in a bare assent iâ— common to the Elect and Reprobate c Matth. 13.20 He that reciveth the seed into stony places the same is he that heareth the word and â—â—on with joy receiveth it yet hath he not root c. d Mat. 17.20 if you had faith but as a grain of mustard seedâ— you would say to this mountain remove hence to yonder place and it would remove This hath been given for a certain time even to Reprobates as we see by Iudas who had this gift of miracles with the rest of the Apostles Matth. 10.8 e Saving faith which is proper to the Elect is that which we defined a Psal. 34.14 Isa. 55.7 b Eph. 2.1 Col. 3 9 10. c Rom 6.2 c. Gal. 2.20 a Of that day and hour knoweth no man not â—he Angels of heaven excepâ— my Father only Mat. 13. 32. Nor the Son himself but the Father alone 1 Thess. 5. 1. 2 c. concerning the times and seasons brethren it is not needfull that I write unto you for you your selves know well that
Psal. 47.6 Ezek. 48.35 Like testimonies are in the New-Testament Mat. 26.26 27 28. While they were eating Iesus took bread and when he had blessed brake it and gave it to his Disciples saying Take eat this is my body likâ—wise taking the cup and having given thanks he gave to them saying Dâ—â—nk ye all of this for this is the blood of the New Testament c. See the like places in Marke Luke and 1 Cor. 11. so 1 Cor. 10.4 And the Rock was Christ. Eph. 5.26 That he might sanctifie his Church having purged her with the washing of water Col. 2. v. 12 â—eing buried with him in baptisme Heb. 9.13 For if the blood of buls and of goats and the ashes of an heâ—fer sprinkling the unclean sanctifieth to the purifying of the flâ—sh Yea the very same is seen in other speeches besides sacramental as Gen. 4â— 27 The seven cows are seven years that is types and figures of seven years Râ—velations 17 9. The seven heads are even hills and verse 12. The â—on horns are ten Kings XIX This kinde of speaking is called a Sacramental Metonymie of the thing signified for the signe Now it is not material whether the trope be in the attribute or in the copula or coupling of the words for though the trope may be in the attribute yet the cause or ground of the trope is in the copula The material cause of a simple enunciation consisteth in the subject and attribute but the copula being affirmed or denied makes up the formal part by which it becomes true or false Proper or figurative for as often as things of different natures are affirmed or joyned by the copula that speech is false or tropical the seal therefore of the trope is in the predicate but the cause thereof is in the copula Whereas then the copula is in this enuntiation This is my body conjoints things of different natures to wit bread and â—hrists body necessariâ—y the speech must be false but to say so were blasphemy or else tropical Therefore the interpretation of such speeches is plain bread is the body of Christ that is a Sacrament of his body Circumcision is Gods covenaÌ„t that is a sign or sacrament thereof seven kine are seven years that is figures of seven years so we are said to be cleansed with water sacramentally because baptisme or washing is the sacrament of cleansing so sacramentally the sacrifices of the Old Testament are said to expiate because they were tipes of expiation by Christ XX. The end of Sacraments is the sealing of the Covenant of Grace XXI The effects of the Sacrament are not justification or sanctification as if it were by the work wrought but the confirmation and sealing of both benefits This is plain by the example of Abraham who before he was circumcised was justified Rom. 4.11 Therefore the Pontificians falsely affirm that the Sacraments confer remission of sins and such like benefits by their own inward vertue out of the work wrought These Places then of Scripture in which such things are spoken of the Sacraments are to be expounded by a Sacramental Metonymie as is said XXII Sacraments are common to all that are in the covenant in respect of the signes but proper to the Elect in respect of the thing signified XXIII Sacraments are necessary to salvation not simply and absolutely as if they were the prime causes thereof but hypothetically as they are ordinary means of salvation to be used as Christ hath commanded Hence saith Bernard Not the want but the contempt damneth XXIV The Word and Sacraments agree in substance for what the testament promiseth the seal confirmeth but they differ 1. In that the word is received by the ear the Sacraments perceived by the eye so that the Sacrament is a visible word 2. Because the word of the Gospel is general but by the Sacrament the promises of the Gospel are applied to every believer 3. Because by the Word faith is ordinarily begot and confirmed by the Sacrament Sacraments are of the Old Testament or of the New Of the Old Testament there were two principal and ordinary to wit Circumcision and the Passeover Of these we have handled in the doctrine of the Ceremonial Law Of the New Testament there are two Baptisme and the Lords Supper The RULES I. The Sacraments of the Old and New Testament agree in the thing sâ—gnified in respect of substance to wit Christ with his benefits which is the kernel of all the Sacraments Heb. 13.8 Iesus Christ yesterday and to day is the same and for ever Rev. 13.8 The Lamb slain from the beginning of the world to wit sacramentally in the sacrifices and Passeover II. Baptisme doth answer Circumcision analogically so doth the Lords Supper the Passeover For as Circumcision was the Sacrament of initiation or of ingrafting into the Covenant of regeneration or spiritual circumcision so is Baptisme And as the Passeover was the Sacrament of spiritual food even so is the Lords Supper Hence the Holy Supper succeeded the celebration of the last Passeover III. The difference between the Sacraments of the Old and New Testament consisteth 1. In external signes 2. In the manner of signifying for there was signified that christ was to be exhibited here exhibited 3. In number For besides Circumcision and the Passeover they had also other Sacraments We have none besides Baptisme and the Lords Supper 4. In amplitude for the New-Covenant doth not extend it self to one and the same people 5. In continuance for those continued only till Christs first coming but these remain to the end of the World 6. In clearnesse IV. The difference then which the Pontificians feign is false â— That the Sacraments of the Old Testament were types of the Sacraments of the New Testament 2. that the Sacraments of the Old Testament did only shadow out justifying grace but that ours have really in themselves the Body of spiritual good things As for the first dâ—ffâ—rence it is one thing to be a type of Christ another thing to be types of the Sacraments in the New Testament That Circumcision and the Passeover were types of Christ is said but that they were types of our Sacraments I deny â—or it were most absurd to think that they were instituted onely to represent ours The other dâ—fference also is false for both in those Sacraments and in these Christ with his benefits are the mattâ—r and marrow But the diffâ—rence betweene the Sacrament of the Oâ—d and New Testament is rather this that they were shadows of â—piâ—itual good things whereof Christ was the body Col. 2.17 V. Neither will it follow that therefore the Sacraments of the New Testament are not better than these of Old because they do not conferre justifying grace for the work wrought for their prerogatives remain as they are expressed in the third Rule chiefly the second and sixth Here it is wont to be objected that if we acknowledg not this their fictâ—tious difference the Sacraments
in privaâ—e families IX It is not much materiall whether one aspersion or three be used so it be void of superstition and that it be not performed drop by drop or by the finger but so that the symbol may answer the sprinkling or washing X. The word by which Baptism is to be administred is to be comprehended in Christs institution especially in these words I baptise thee in the name of the Father of the Sonne and of the Holy Ghost XI The Latine tongue in Baptisme and the superstitious consecration or exorcisme of the water are repugnant to the form of Baptism XII The internal form consisteth in the analogy of aspersion and remission of sins as also of regeneration or sanctification In this Baptism answers the legal aspersions by which likewise remission of sin by the blood of Christ was shaddowed Water also as it cleanseth from filthinesse and moistneth the Plants doth adumbrate regeneration whereby we dye to sin and live to righteousness See Rom. 6. v. 1. c. XIII The end of Baptisme besides those which are common to it and the Lords Supper is the sealing of our regeneration and of our reception or ingrafting into the family of God XIV The subject of Baptisme are all that be in the Covenant even the children of those who are reckoned among the number of the Covenanters This rule is grounded 1. on Christs command Matt. 19.14 Suffer little children and forbid them not to come to me they ought not then to be kept off from Baptism whom Christ will have to be brought to him The words used in this place and Luke 18.15 Of little children and infants are emphaticall 2. On the reason alledged by Christ Mat. 19.14 For of such is the kingdome of heaven For if to them the kingdome of heaven and the Covenant of Grace belong the seale of the Covenant must needs appertain to them also but they are capable of this Covenant Gen. 17.7 I will be thy God and of thy seed Act. 2 v. 39. To you and to your children is the promise made 3 On the analogy of circumcision for with this Sacrament Infants were initiated 4. On the example of the Apostles who are saâ—d to baptise whole families Act. 16.15 33. It were a foolish thing to apply that rule 2 Thess 3.10 If any will not work let him not eaâ— to Infants so perversly doe the Anabaptists wrest the places of Scripture to a contrary meaning in which those that are of years are commanded to be taught before they are baptised XV. Infants have both Faith and Reasâ—n although not in the fruit yet in the seed and root though not in the second act yet in the first though not by an outward demonstration of the work yet by the inward virtue of the holy Spirit XVI But concerning the Infants of Infidels the case is otherwise who are not born of Parents even so much as either of them a Believer for they are not to be baptized till they be of discretion and are able to testifie their Faith XVII The Baptisme of Bels is a horrible profanation of the Sacrament and joyned with abominable idolatry XVIII As naturally we are born before we eat so baptisme is before the Lords Supper XIX Baptisme is not to be iterated if the essentials thereof were used Hence it is that our Church ratifies the Baptisme of the Popish Church not as it is abused there but as it is administred in the name of the Holy Trinity XX. Baptism is necessary not absolutely but in respect of â—hrists command neither must we feign such a necessity as permits any other besides the minister to baptise or to cause us think they are excluded out of heaven if they die unbaptised XXI The Baptisme of Christ and of John are in effect the same The Pontificians deny that Iohn's baptisme was instituted by God against these plain testimonies Mat 21.25 Luke 3.2 and 7.30 Joh. 1.33 Neither matters it that Iohn distinguisheth between his baptisme and Christs Mar. 1.8 For there the oppâ—sition is not between baptisme and baptisme but a comparison onely between thâ— office of the Minister in Baptisme and Christ for the Minister giveth the Symbol but Christ the thing signified They say that such as were baptised by Iohn were rebaptised Act. 19.1 c. If they were rebaptised by the Apostle we gather that they were not rightly baptised by some who were imitators of Iohn neither yet can we find out of the text that they were rebaptised for those words v. 5. are not Lukes concerning Paul but Pauâ—'s concerning Iohn and his disciples therefore thâ—s place favoureth neither Papist nor Anabaptists CHAP. XXIV Of the Lords Supper THe Lords Supper is the other Sament of the New Testament in which Christians that are of age receive spiritually Christs body and blood sealed to them in the reception of Bread and Wine according to Christs institution The RULES I. The Lords Supper is called metonymically the Eucharist or Thanksgiving Sinâ—xis or a collection the Lords Table the New Testament and Synecdochically the Breaking of Bread II. It hath the same efficient causes that Baptisme hath III. The outward matter thereof or Signes are Bread and Wine IV The Supper is lame without both Sgnes and to rob the people of the Cup is Sacriledge Matth 26 27. Drink ye all of this 1 Cor. 10.16 The cup of blessing which we blesse is it not the Communion of Christs blood And 11. v. 26. As â—ften as you shall eat this bread and â—rink of this Cup you declare the Lords death V. The inward matter is Christ with all his satisfaction and merit VI. As it is Iewish Superstition to use unleavened Bread so the Popish Penny Wafers are superstitious reliques VII It s outward form consists in Actions and Words VIII The Actions are the breaking of Bread and powring out of Wine the distribution of both signes and the receiving thereof with the hand and mouth IX The word is the whole institution containing the Eucharist the command and the promise but the promise cheifly X. Therefore it is impiety to think that the bread is turned into Christs body only the bare accidents remaining by the low mumbling ef these five words For this is my body and that with one breath and the Priests intention XI The internal forme consisteth in the Analogie of the sign and the thing signified in which by Bread and Wine are signified Christs body and blood as spiritual meat and drink but by the breaking of Bread and powring out of the Wine are represented the breaking of his body or crucifixion and shedding of his blood and lastly by the distributing and receiving of both the applying of Christs death XII The breaking of Bread is not a thing indifferent For Christ made use of this himself and commanded it to be used saying do this which he himself explained adding This is my body which is broken for you From this the Supper is so called by this also